Our
Sages relate that the world will exist in its present state for six
millennia: Two thousand years of chaos, two thousand years of Torah, and
two thousand years of [which include the preparation for] the Messianic
era. Thus, at present, in the closing years of the sixth millennia,
there is added significance to the period of BeinHaMetzarim (the
Three Weeks) when we commemorate the destruction of the BeisHaMikdash
and look forward to the time when it will be rebuilt.

This
year there is a unique dimension to this period, as emphasized by the
fact that it begins and concludes on a Tuesday [on the dates of the 17th
of Tammuz and Tisha B’Av, respectively]. Tuesday is singled out as the
day on which the expression, “And G-d saw that it was good,” is
repeated. This shares a connection to the 17th of Tammuz, since
seventeen is the numerical equivalent of the word “tov,”
meaning good. Thus, the period of BeinHaMetzarim begins
on a day whose nature is positive. This reinforces our hope that, as the
Rambam writes: “All these fast days will ultimately be nullified in
the Messianic age. Furthermore, they will be transformed into festivals
and days of happiness and joy.”

In
this context, the repetition of the expression, “And G-d saw that it
was good,” can be interpreted as referring to two types of good: a)
beings whose positive nature is openly apparent; b) a good that comes
from “the transformation of darkness to light and bitterness to
sweetness,” as will be seen in regard to the 17th of Tammuz.

The
concept of repetition is also connected to the Messianic Redemption. Our
Sages declared: “There are five letters that are repeated [i.e., have
two forms, one for when they appear in the middle of a word and one when
they appear at a word’s conclusion]. Each of these letters allude to
the Redemption...the Tzadi — with it G-d will redeem the Jewish
people in the final years of the fourth kingdom, as it is written, ‘A
man [Moshiach], Tzemach is his name. Under him, will flourish...’”

The
unique dimension of the 17th of Tammuz is enhanced by the Shabbos that
follows, since the Shabbos elevates the days of the previous week. In
general, the Shabbasos of BeinHaMetzarim are above the
aspect of mourning. On Shabbos, it is forbidden to carry out any of the
rites of mourning associated with these days. On the contrary, these
Shabbasos must be characterized by joy and happiness, even greater
happiness than on other Shabbasos, to negate the possibility of someone
thinking that they are at all associated with sadness.

In
particular, this Shabbos reflects the positive dimensions of the Three
Weeks, as reflected by its date, the 21st of Tammuz. 21 is the numerical
equivalent of the word “ach” (only). It alludes to the verse
meaning, “It shall be only good for Yisroel.” The positive aspects
of this Shabbos are further emphasized by the weekly Torah portion,
Parshas Pinchas. Firstly, the very inclusion of this Torah portion in
the period of BeinHaMetzarim is positive. “There is no
good other than Torah.” Thus, the addition of a fourth Torah portion
(besides Mattos, Massei, and Dvarim, which are
always read during BeinHaMetzarim) is a positive point.

Furthermore,
Pinchas is identified as the prophet Eliyahu, who will announce the
coming of Moshiach. In addition, the portion begins with G-d’s
declaration, “Behold, I grant him My covenant of peace.” Eliyahu’s
mission is to establish peace among the Jewish people, as the prophet
Malachi relates, “Behold, I will send you Eliyahu, the prophet, who
will turn the hearts of fathers to their children and the hearts of
children to their fathers.” This emphasis on peace will nullify the
cause of the exile, baseless hatred, and thereby the exile itself will
cease.

Similarly,
the conclusion of the portion describing the sacrifices offered on
Shabbos and the festivals alludes to the potential to transform the fast
days into holidays and festivals.

The
uniqueness of the Three Weeks is related to the Haftoros recited
in this time. This period is called “the Three Weeks of Retribution”
because the Haftoros of these three weeks, at least on the
surface, deal with retribution. Only afterwards follow “the Seven
Weeks of Consolation,” whose Haftoros mention prophecies of
consolation. There is, however, a positive aspect to the Three Weeks.
The numbers three and seven allude to the seven emotional powers and the
three powers of intellect. From this, it appears that the Three Weeks
are on a higher plane and are also the source for the positive qualities
to be expressed in the weeks that follow.

In
that context, the word “puranos” rendered as retribution, can
be reinterpreted in a positive context. The Zohar associates
Pharaoh (whose name shares the same Hebrew root as “puranos”)
with “the revelation of all the sublime lights.” Similarly, the
Three Weeks can be the source for a revelation of light that transcends
all limits.

This
unbounded revelation is reflected in the three Torah portions that are
always read during BeinHaMetzarim: Mattos, Massei,
and Dvarim. Each of these three parshiyos deal with a
different dimension of the conquest, division, and inheritance of Eretz
Yisroel. Furthermore, this includes not only the land of the seven
nations which lived on the west side of the Jordan, but also the three
nations (the Keini, Knizi, and Kadmoni) whose
territory began on the eastern bank of the Jordan. The tribes of Reuven
and Gad desired to settle in these lands to fulfill G-d’s promise to
grant Avrohom Avinu the lands of the ten nations. Here we see a fusion
of the intellect and the emotions, a conquest of all ten nations,
alluding to control of each of our ten potentials. In particular, the
conquest of the lands of the Keini, Knizi, and Kadmoni
allude to the positive nature of the Three Weeks, which reflects our
three intellectual faculties.

The
positive aspects mentioned above are enhanced this year by the inclusion
of Parshas Pinchas among the Shabbasos of BeinHaMetzarim.
In particular, a positive dimension is revealed when the 17th of Tammuz
falls on Tuesday. This creates an association between that day and the
third aliya of Parshas Pinchas, which describes the division of
Eretz Yisroel, stating: “Among these, the land will be divided.... To
a larger [tribe], you shall give a greater inheritance. To a smaller
[tribe], you shall give a lesser inheritance.... Nevertheless, you must
divide the land by lot.”

Three
approaches to the division of the land are mentioned: a) inheritance, b)
division based on reason (“To a greater [tribe]...”), c) division by
lots. It can be explained that these three different approaches are
reflected in the phrase from the liturgy: “Fortunate are we! How good
is our portion, how pleasant our lot, and how beautiful our heritage.”
Through these three services, we hasten the apportioning of Eretz
Yisroel, using these three approaches in the Messianic age. Indeed, the
division of the land mentioned in Parshas Pinchas can be interpreted as
an allusion to the division of the land in time of Moshiach.

The
above concepts are also alluded to in the parshiyos Mattos and
Massei, which are read in today’s Mincha service. Parshas
Massei begins, “These are the journeys of the children of Israel when
they left the land of Egypt.” In LikkuteiTorah, the
Alter Rebbe asks: After the first journey, the Jews had already left
Egypt. Why then are all the journeys linked to this departure? The Alter
Rebbe goes on to explain that the ultimate goal of all the 42 journeys
was to leave Egypt, i.e., to transcend one’s boundaries and
limitations. Therefore, the subsequent journeys were included within the
first journey that took the Jews out of Egypt. Had the Jews merited,
they would have continued directly into Eretz Yisroel, bringing about
the Messianic Redemption. Due to the people’s sins, however, the
Redemption was delayed; they were forced to wander for forty years in
the desert. In addition, this descent brought about the potential for
later exiles.

The
ability to transform these negative elements is further alluded to in
the Torah: Parshas Mattos deals with the subject of vows, including an
allusion to the nullification of vows by a sage. This relates to the
nullification of all undesirable entities, including the exile.

Parshas
Pinchas describes the request of the daughters of Tz’lafchad to
inherit their father’s portion of Eretz Yisroel. The commentaries
mention that their love for Eretz Yisroel came to them as a heritage
from their ancestor Yosef, who also displayed a great love for the Holy
Land.

There
is a connection between Yosef and the 17th of Tammuz, because Yosef was
seventeen years when he was sold into slavery. Our Sages also connect
this with the concept that seventeen is numerically equal to “tov”
(good). To explain:

Our
Sages relate that after Yaakov’s confrontations with Lavan and Eisav,
he “desired to live in prosperity.” That desire was not granted
immediately. Nevertheless, G-d set into motion a series of events which
led to the ultimate fulfillment of that desire. Yosef’s descent into
Egypt eventually led to Yaakov living the seventeen best years of his
life in prosperity in Egypt. This, in turn, gave the Jews the potential
to sustain the hardships of exile, and, ultimately, to transform the
exile into something positive.

This
is connected to the concept that Yaakov represents the entire Jewish
people. Indeed, his second name, Yisroel, is the name of the people as a
whole and, as explained in Tanya, his soul included the soul of
each member of our people.

Each
of the three Patriarchs represented a different quality in the service
of G-d: Avrohom — deeds of kindness, as exemplified by his welcoming
of guests; Yitzchok — prayer, as exemplified in his being chosen as a
sacrifice; Yaakov — Torah study, as exemplified by his extensive study
in the school of Sheim and Eiver.

Although
each of these services are of primary importance and must be fulfilled
every day, there is a prominence granted to Torah study. Every moment of
the day and night, a Jew has the obligation — and the opportunity —
to study Torah; this applies even on Tisha B’Av. There have been
limitations against studying Torah on Tisha B’Av because Torah study
brings happiness, which is inappropriate on such an occasion. Despite
these restrictions, there is an obligation to study those aspects of
Torah that are permitted to be studied throughout the day.

The
fundamental connection a Jew shares with Torah is emphasized by our
Sages’ interpretation of the name Yisroel as an acronym for the Hebrew
words meaning “There are 600,000 letters in the Torah.”

Our
Sages relate that Yaakov taught all the Torah he had studied to Yosef.
Yosef, in turn, transmitted Yaakov’s influence to the entire Jewish
people, granting them the potential to reach a complete level of Torah
study. Indeed, Yosef related these qualities to the entire Jewish
people, those who identified with them and those who, were it not for
his influence, would be estranged from their Jewish roots. This is
alluded to in Rachel’s association of the naming of Yosef with the
prayer, “May G-d add on to me another son,” implying that Yosef has
the potential to transform someone who is “another,” estranged from
his Jewish roots, into a “son.” This quality of transformation will
also be expressed in the transformation of the exile into something
positive.

In
particular, there is a greater emphasis on the above in the present
generation, whose Nasi is named Yosef, since “the Nasi
includes the entire people.” This is expressed in regard to his
redemption, which he interpreted as general in nature: “The Holy One,
Blessed be He, did not redeem me alone...but rather, all who love our
holy Torah, fulfill its mitzvos, and all those who bear the name
‘Yisroel.’”

This
year, on the 110th anniversary of the Rebbe Rayatz’s birth, his
connection to Yosef receives greater emphasis, for 110 represents the
number of years of Yosef’s life. The Rebbe Rayatz set the example of
extending Yosef’s service, spreading Torah study to all Jews, even
those estranged from their Jewish roots. Indeed, he emphasized this in
the letter and maamer he released to mark the first commemoration
of Yud-Beis Tammuz, stressing the importance of spreading Torah study to
all Jews and highlighting the importance of public sessions of Torah
study. Implicit in his words is the promise that the Messianic
Redemption will be brought about through these activities.

Yeshayahu
the Prophet declares, “Tziyon will be redeemed through justice
and those who return, through tzedaka.” The Alter Rebbe
explains that justice refers to Torah study, and that these two
activities, Torah study and tzedaka, will bring about the
Messianic Redemption. In particular, this applies to the study of the
Rambam’s MishnehTorah, which includes the entire oral
law. The above applies to a greater extent on Shabbos, a day which
should be utilized to “gather groups together in Torah study.” In
particular, these concepts are relevant during BeinHaMetzarim.

Also
of unique relevance at the present time is the study of the structure of
the BeisHaMikdash as revealed in Yechezkel’s
prophecies, in the Mishna in the tractate of Middos, and
in the teachings of the Rambam in HilchosBeisHaBechira.
(To enable people to study all these texts, they have been printed in a
single volume.)

Similarly,
it is important to hold siyumim (gatherings celebrating the
conclusion of Torah texts) during these days, including the day of Tisha
B’Av itself. These directives should be publicized in every place
throughout the world.

May
these activities hasten the coming of the time when BeinHaMetzarim
will be transformed into a period of celebration, with the coming of
Moshiach.

The
period of Bein HaMetzarim begins on a day whose nature is positive,
as the Rambam writes: “All these fast days will ultimately be
nullified in the Messianic age.”